2 Peter 1:2
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
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(2) Grace and peace be multiplied unto you.—Identical with the last clause of 1Peter 1:2, and with no other greeting in any Epistle. What follows here is peculiar to this Epistle, which begins and ends with grace and knowledge. (Comp. 2Peter 3:18.)

Through the knowledge.—Better, as before, in. The preposition indicates the sphere or element in which the action takes place, or the aspect in which it is contemplated. Tyndale and the Rhemish version have “in.”“ Knowledge” is not quite strong enough. In the original we have a compound word, which implies fuller, riper, more minute knowledge. But any of these expressions would be a little too strong, as the simple word is a little too weak. The same compound recurs 2Peter 1:3. It is rare in St. Paul’s earlier letters, but is more common in the later ones. This fact, coupled with its appearance here, agrees well with the more contemplative aspect in which the Gospel began gradually to be presented; a change which finds its fullest expression in the transition from the first three Gospels to the fourth. The word is introduced here with telling emphasis; “in the fuller knowledge of God” anticipates the attack that is coming upon the godless speculations of the “false teachers” in 2 Peter 2.

And of Jesus our Lord.—Deliberately added. These false teachers “denied the Lord that bought them” (2Peter 2:1), and promised all kinds of high-sounding benefits to their followers (2Peter 2:18). The Apostle assures his readers that only in fuller knowledge of their Lord can grace and peace be multiplied to them. The combination “Jesus our Lord” is unusual; elsewhere only Romans 4:24. Another small indication of independence (see first Note). There should be a fullstop at “Lord;” so Tyndale, Cranmer, and Geneva.

1:1-11 Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God. Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace, grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divine nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believer must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge; moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience, whereby we bear all calamities and crosses with silence and submission. To patience we must add godliness: this includes the holy affections and dispositions found in the true worshipper of God; with tender affection to all fellow Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, heirs of the same inheritance. Wherefore let Christians labour to attain assurance of their calling, and of their election, by believing and well-doing; and thus carefully to endeavour, is a firm argument of the grace and mercy of God, upholding them so that they shall not utterly fall. Those who are diligent in the work of religion, shall have a triumphant entrance into that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good work that we are to expect entrance to heaven.Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord - That is, grace and peace abound to us, or may be expected to be conferred on us abundantly, if we have a true knowledge of God and of the Saviour. Such a knowledge constitutes true religion: for in that we find "grace" - the grace that pardons and sanctifies; and "peace" - peace of conscience, reconciliation with God, and calmness in the trials of life. See the notes at John 17:3. 2. Grace … peace—(1Pe 1:2).

through—Greek, "in": the sphere IN which alone grace and peace can be multiplied.

knowledge—Greek, "full knowledge."

of God, and of Jesus our Lord—The Father is here meant by "God," but the Son in 2Pe 1:1: marking how entirely one the Father and Son are (Joh 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Ro 4:24), and, only secondarily, of the Father through Him (2Pe 1:8; 2Pe 2:20; 3:18).

Through the knowledge of God; or acknowledgment, i.e. faith, whereby we are made partakers of all the saving graces of the Spirit; and whereby being justified, we are at peace with God, Romans 5:1.

And of Jesus our Lord; there being no saving knowledge of God, or faith in him, but by Christ.

Grace and peace be multiplied unto you,.... By a multiplication of grace may be meant a larger discovery of the love and favour of God; which though it admits of no degrees in itself, being never more or less in God's heart, yet, as to the manifestations of it, it is different, and capable of being increased, and drawn out to a greater length; or else an increase of the internal graces of the Spirit of God, as to the actings and exercise of them; or a larger measure of the gifts of the Spirit, for greater usefulness among them; or a clearer view, and a more enlarged knowledge of the Gospel of the grace of God, and the truths of it; and indeed, the word grace may take in all these senses: and by a multiplication of peace, which the apostle in this salutation also wishes for, may be designed an affluence of all kind of prosperity, temporal, and spiritual, external and internal; and more especially an increase of spiritual peace, a fulness of joy and peace in believing, arising from a sense of free justification by Christ's righteousness, and full pardon and atonement by his blood and sacrifice:

through the knowledge of God, and of Jesus our Lord; which is to be understood, not of a natural, but of a spiritual and evangelical knowledge; of a knowledge of God, not as the God of nature and providence, but as the God of all grace, as in Christ, and a covenant God in him, and of the person, offices, and grace of Christ; and which designs true faith in him, by which means larger discoveries of the grace of God are made, and a greater enjoyment of spiritual peace is had: or it may be rendered, "with the knowledge of God", &c. and the sense then is, that the apostle prays, as for a multiplication of grace and peace, so along with it, an increase of spiritual and evangelical knowledge; which in the best is imperfect, but may be increased by the blessing of God on those means which he has appointed for that end, such as the word and ordinances. The Syriac version renders this clause, "through the knowledge of our Lord Jesus Christ", leaving out the word "God", and the copulative "and", and adding the word "Christ"; and the Ethiopic version reads, "in the knowledge of our God, Christ Jesus our Lord", without any distinction. After the inscription and salutation begins the epistle, with an account of various special favours bestowed upon these persons; and are mentioned by the apostle to encourage his faith and theirs, in expectation of enjoying what he here wishes unto them, since already such great and good things had been bestowed upon them.

Grace and peace be multiplied unto you {2} through the knowledge of God, and of Jesus our Lord,

(2) Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.

2 Peter 1:2. χάριςπληθυνθείη.: the same form of salutation as in 1 Peter 1:2. ἐν ἐπιγνώσει τοῦ Κυρίου ἡμῶν. (For history of ἐπίγνωσις see Mayor’s note, pp. 171 ff.; Robinson’s Excursus in Ephesians.) ἐπίγνωσις in this epistle corresponds to πίστις in the Pauline sense (Spitta, p. 522). In Romans 1:21 γνόντες is used of the imperfect knowledge of God possessed by the heathen world, and in Romans 1:28 he contrasts it with the Christian or perfect knowledge of God. (καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει.) Cf. 1 Corinthians 13:12, Colossians 1:9. “ἐπίγνωσις, involving the complete appropriation of all truth and the unreserved acquiescence in God’s will, is the goal and crown of the believer’s course” (Lightfoot, note on Colossians 1:9). Cf. Introd. p. 117; note 2 Peter 1:8; Paget, Spirit of Discipline, pp. 112 ff. ἐπίγνωσις implies a more intimate and personal relationship than γνῶσις. It would be a useful word, seeing that γνῶσις. had become associated with Gnosticism, then incipient in the Church. Mayor quotes Clem. Alex. Strom. i. p. 372, and Str., vi, p. 759, where κατʼ ἐπίγνωσιν is twice opposed to κατὰ περίφασιν (= on a broad general view, cf. Mayor’s note, p. 213). Grace and peace are multiplied in and through this more intimate heart knowledge of Jesus Christ, in contrast to a mere barren γνῶσις.

2. Grace and peace be multiplied unto you] Here the writer falls into the phraseology of the First Epistle (see note on 1 Peter 1:2), but adds to the simple benediction the words “through (better in) the knowledge of God and Jesus our Lord.” The word for “knowledge” (epignosis) hovers between the meaning of “complete knowledge” and the recognition which implies love. It does not occur in the First Epistle. In St Paul’s Epistles it meets us first in Romans 1:28; Romans 3:20, and occurs more or less frequently in most of the subsequent Epistles. In 1 Corinthians 13:8; 1 Corinthians 13:12 the verb from which it is formed is contrasted with the less perfect knowledge expressed by gnosis. Looking to the history of the words, it would seem probable that in proportion as rash and self-asserting teaching boasted of the higher gnosis, the “science, falsely so called,” of 1 Timothy 6:20, which afterwards developed into the heresies of the Gnostic sect, the true teachers set up the other word as expressing something nobler and more excellent. “Not gnosis,” they seem to say, “but epignosis, not an abstract speculative knowledge, but that which implies a fulness of contemplation, loving as well as knowing.” St Peter’s use of the word in this Epistle, obviously written after closer contact with false teachers of this kind than is traceable in the First, admits, probably, of this explanation.

Jesus our Lord] The peculiar construction, as distinct from “Christ Jesus” and “the Lord Jesus,” occurs elsewhere only in Romans 4:24.

2 Peter 1:2. Ἐν ἐπιγνώσει τοῦ Κυρίου ἡμῶν, through the knowledge of our Lord) This short and simple reading seems to have been the original reading both of the Latin translator, and a little previously of the apostle himself. For this Epistle presupposes the knowledge of God; 2 Peter 1:3; but it particularly urges the knowledge of our Lord, namely, Jesus Christ; 2 Peter 1:8; 2 Peter 2:20; 2 Peter 3:18, where the conclusion answers to this beginning.1

Verse 2. - Grace and peace be multiplied unto you. The order of the words in the Greek is the same as in 1 Peter 1:2. The exact correspondence should be noticed. The writer of the Second Epistle, if not St. Peter himself, must have been attempting to imitate of set purpose the opening salutation of the First Epistle. Through the knowledge of God, and of Jesus our Lord; rather, in the knowledge. The knowledge of God is the sphere in which grace and peace are communicated to the soul; they cannot be found outside that sphere. "Full knowledge" (ἐπίγνωσις) may be regarded as the key-note of this Epistle, as "hope" is of the first. Ἐπίγνωσις is a stronger word than γνῶσις; it means "knowledge" directed towards an object, gradually approaching nearer and nearer to it, concentrated upon it, fixed closely upon it. So it comes to mean the knowledge, not merely of intellectual apprehension, but rather of deep contemplation; the knowledge which implies love - for only love can concentrate continually the powers of the soul in close meditation upon its object. Comp. 1 Corinthians 13, where, after saying in verse 8 that "knowledge (γνῶσις) shall be done away," St. Paul continues, in verse 12, "Now I know (γινώσκω) in part, but then I shall know (ἐπιγνώσομαι) even as also I am known (ἐπεγνώσθην)." He contrasts our present imperfect knowledge with the full knowledge which the blessed will have in heaven, and which God now has of us, using the verb ἐπιγινώδκω of that fuller knowledge, as he had used γνῶσις of the imperfect knowledge. The word ἐπίγνωσις occurs several times in the Gospels, and is common in St. Paul's Epistles; it seems to imply a sort of protest against the knowledge that "puffeth up" (1 Corinthians 8:1), and especially against the knowledge "falsely so called" (1 Timothy 6:20), which was claimed by the false teachers, who were the precursors of the coming Gnosticism (comp. Colossians 1:9, 10; Colossians 2:2; Colossians 3:10). St. Peter had learned mere of the doings of these false teachers since he wrote the First Epistle, and this may perhaps be a reason for his frequent use of the word ἐπίγνωσις in the second. "Jesus our Lord" is a variation of the more common form, such as "the Lord Jesus;" it occurs only here and in Romans 4:24. 2 Peter 1:2In the knowledge (ἐν ἐπιγνώσει)

The compound expressing full knowledge, and so common in Paul's writings.

Our Lord (κυρίου ἡμῶν)

Thee word Lord in the second epistle is always used of God, unless Christ or Saviour is added.

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